Bhagavagd Gita

Track Running Session 40- Track 4003

The whole world has been conceived as a world issuing for freedom. Freedom is a natural corollary of the omnipotent divine will. When we say there is an omnipotent will it means there is no other will which can contradict it. So, if there is no will that can contradict it, then this will is free. It can will anything that it wants to will. Now, such is the Reality. There is an omnipotent will and there is this kind of freedom in the divine consciousness.

But the will of the Divine has many potentialities and many possibilities; you might say unlimited possibilities, because if there is a limitation of these possibilities it means that there is something that contradicts it. So, there are a number of possibilities, you might say unlimited possibilities and each possibility is as divine as the other. This is a very important statement: ‘each possibility is as divine as the other’. Since the Divine is the only Reality, the potentialities of the Divine can be only divine and therefore the Divine does not choose one possibility or the other on the ground that one is better than the other: all the possibilities are equally divine.

So, if one chooses, if the Divine chooses one or the other, it is not because one will is better or worse than the other: all are equally divine. Only in that condition can there be a real freedom. If you then choose one and you ask the question: why do you choose this? The answer was, it was freely decided. If the Divine says: “It was better therefore I chose”, then Divine is determined by the better–ness of that choice, therefore it’s not free: better–ness imposes itself upon the Divine and Divine was therefore determined to choose the better one, then it is not a free will. So, in regard to the Divine, all the possibilities are equally divine and if He chooses one or the other it is entirely out of freedom. It is a real free will.

So, if anything happens, it is because there is a consent of the Divine to it. Nothing can happen without the consent of the Divine. Now, this is different of saying that if anything happens it is because of your consent: the two statements are not equal. If anything happens it is because of the consent of the Divine, not because of your consent of anybody else’s consent. Now, if you happen to be a portion of the Divine, then it can be said that if anything happens it is because of your consent, if you happen to be a portion of the Divine.

Now, you do happen to be portion of the Divine, therefore if anything happens to you, it is because of your consent. Now, this is the true truth which we will apply at every stage of life, but if you determine freely that you want to be hidden from ‘whatever has happen’ by your own will, you want to be hidden from it, then what is happening is certainly because of your consent, but you are hidden from it.

Question: Is this the veiling?

This is the veiling. Now, you as ‘veiled’ and you as ‘un–veiled’ makes all the difference. When you are veiled, then it appears that what you have willed is the master of yourself, not that you are the master of your will, but what has been willed is your master: that is our condition of ignorance. In that condition you feel sense of bondage, you feel bound. What you have willed begins to master you: that is all the sense of bondage in the world. We all feel as if what is willed by us is hidden from us, by our own decision to be hidden. As a result, you feel a pressure of the outer, our circumstances begin to master us, seem to be mastering us and we begin to run about in the web of circumstances, but if you now remember, if you now decide not to hide yourself, this is also your free decision. You can will now that you will not forget yourself, you will not hide yourself, you will appear in the forefront, then you decide ‘I don’t want to be bound by this’, that bondage will disappear.

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